Transliteration:( Laa tuharrik bihee lisaa naka lita'jala bih )
16. Reason for its Revelation:
At the time of the revelation of the Qur'aan, Holy Prophet ﷺ the would recite the verses in a state of full hearing due to fear of forgetting, which was causing diffic At that point in time, this verse was revealed.
16. Move not your tongue concerning to make haste therewith. 17. It is for Us to collect it and that it be recited. 18. And when We have recited it to you, then follow its recitation. 19. Then it is for Us to make it clear. 20. But no! Rather you love the present life of this world, 21. And neglect the Hereafter. 22. Some faces that Day shall be Nadirah. 23. Looking at their Lord. 24. And some faces that Day will be Basirah, 25. Thinking that some calamity is about to fall on them.
This is Allah teaching His Messenger how to receive the revelation from the angel. For verily, he (the Prophet ) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it. Therefore, Allah commanded him that when the angel brings some revelation to him he should just listen. Allah would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him. Allah would explain it, interpret it and clarify it for him. So the first phase was gathering it in his chest, the second phase was recitation and the third phase was its explanation and clarification of its meaning. Thus, Allah says,
(Move not your tongue concerning to make haste therewith.) meaning, with the Qur’an. This is as Allah says,
(And be not in haste with the Qur’an before its revelation is completed to you, and say: “My Lord! Increase me in knowledge.”) (20:114) Then Allah says,
(It is for Us to collect it) meaning, `in your chest.’
(and that it be recited.) meaning, `that you recite it.’
(And when We have recited it to you,) meaning, `when the angel has recited it to you from Allah,’
(then follow its recitation.) meaning, `listen to it then recite it as he taught you to recite it.’
(Then it is for Us to make it clear.) meaning, `after memorizing it and reciting it, We will explain it to you, clarify it and inspire you with its meaning according to what We intended and legislated.’ Imam Ahmad recorded from Ibn `Abbas that he said that the Messenger of Allah used to struggle very hard to grasp the revelation and he used to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, “Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah used to move his lips (in order to show you).”’ Then, the subnarrator said, “And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you).”’ Then Allah revealed,
(Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited.) Ibn `Abbas said, “This means He will collect it in his chest to recite it.
(And when We have recited it to you, then follow its recitation.) meaning, listen to it and pay attention.
(Then it is for Us to make it clear (to you).) So after this, when Jibril would leave, he would recite it as Jibril had taught him to recite it.” This has also been recorded by Al-Bukhari and Muslim. Al-Bukhari’s wording says, “So whenever Jibril would come to him he would be silent, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him.”
Concerning Allah’s statement,
(But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur’an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter. nt, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him.” sed to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, “Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah used to move his lips (in order to show you).”’ Then, the subnarrator said, “And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you).”’ Then Allah revealed,
(Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited. rec?kA ? The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter Concerning Allah’s statement,
(But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur’an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter.
Then Allah says,
(Some faces that Day shall be Nadirah.) which comes from the word Nadarah, which means splendid, radiant, glowing, delighted with goodness.
(Looking at their Lord.) meaning, they will see Him with their very eyes. This is just as was recorded by Al-Bukhari in his Sahih,
(Verily, you all will see your Lord with your own eyes.) The believers seeing Allah in the abode of the Hereafter has been confirmed in the authentic Hadiths from numerous routes of transmission with the scholars of Hadith. It is not possible to deny this or refuse it. Examples would be the Hadiths of Abu Sa`id and Abu Hurayrah, and they are both recorded in the Two Sahihs. They both mentioned that some people said, “O Messenger of Allah! Will we see our Lord on the Day of Judgement” The Prophet said,
(Are you harmed by seeing the sun and the moon when there are no clouds beneath them) They replied, “No.” The Prophet then said,
(Then you will surely see your Lord like that.) In the Two Sahihs it is recorded from Jabir that he said, “The Messenger of Allah looked at the moon on a night when it was full, and he said,
(Verily, you will see your Lord just as you see this moon! So if you are able to avoid missing a prayer before the rising of the sun (Fajr prayer) or before its setting (`Asr prayer) then do so.)” Among the Hadiths, which Muslim was alone in recording, is a narration from Suhayb that the Prophet said,
(When the people of Paradise enter the Paradise, Allah will say, `Do you want me to give you anything extra’ They will say, `Haven’t you whitened our faces Haven’t you entered us into Paradise and saved us from the Fire’ Then He will remove the veil and they will not be given anything more beloved to them than looking at their Lord, and that will be the extra (Ziyadah).) Then he recited this Ayah,
(For those who have done good is the best and extra (Ziyadah).) (10:26) Also among the Hadiths, which Muslim was alone in recording, is the Hadith of Jabir in which the Prophet said,
(Verily, Allah will appear before the believers while He is laughing.) This will take place on the open plains of the Resurrection place. In some of these Hadiths, it mentions that the believers will be looking at their Lord on the open plains and some mention that this will occur in the Gardens of Paradise. If it were not due to fear of taking up a lot of space, we would present all of these Hadiths with their routes of transmission and wordings from those that are in the Sahih collections, the collections of good narrations, the Musnad collections and the Sunan collections. However, we have mentioned this in separate places in this Tafsir, and Allah is the Giver of success. This issue is something that the Companions, the Successors and the Salaf of this nation have agreed upon, and all praise is due to Allah. It is something that is agreed upon between the Imams of Islam and the guides of all mankind.
Allah says,
(And some faces that Day will be Basirah. Thinking that some calamity is about to fall on them.) These are the faces of the sinners that will be Basirah on the Day of Judgement. Qatadah said, “This means gloomy.” As-Suddi said, “Their (the faces) color will change.”
(Thinking) meaning, they will be certain.
(that some calamity is about to fall on them.) Mujahid said, “A disaster.” Qatadah said, “An evil.” As-Suddi said, “They will be certain that they are going to be destroyed.” Ibn Zayd said, “They will think that they are going to enter into the Hellfire.” This situation is similar to Allah’s statement,
(On the Day when some faces will become white and some faces will become black.) (3:106) Similarly Allah says,
(Some faces that Day will be bright. Laughing, rejoicing at the good news. And other faces, that Day will be dust-stained; darkness will cover them, such will be the disbelieving, wicked.) (80:38-42) Allah also says,
(Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire.) (88:2-4) until Allah says,
((Other) faces that Day will be joyful. Happy with their endeavor. In a lofty Paradise.) (88:8-10) And there are other similar Ayat and discussions (in the Qur’an).
(75:16) (O Prophet),[11] do not stir your tongue hastily (to commit the Revelation to memory).
11. The whole passage from here to “Then, indeed, it is upon Us its clarification” is a parenthesis, which has been interposed here as an address to the Prophet (peace be upon him). As we have explained in the introduction above, in the initial stages of the Prophethood when the Prophet (peace be upon him) was not yet fully used to receiving the revelation, he was afraid when revelation came down to him whether he would be able to remember exactly what the Angel Gabriel was reciting to him or not. Therefore, he would try to commit to memory rapidly what he heard from the Angel simultaneously. The same thing happened when Gabriel was reciting these verses of Surah Al- Qiyamah. Therefore, interrupting what was being revealed, the Prophet (peace be upon him) was instructed to the effect: Do not try to memorize the words of the revelation, but listen to it attentively and carefully. It is Our responsibility to enable you to remember it by heart and then to recite it accurately. Rest assured that you will not forget even a word of this revelation, nor ever commit a mistake in reciting it.
After this instruction the original theme is resumed with: Nay, but you love the worldly life. The people who are not aware of this background regard these sentences as entirely unconnected with the context when they see them interposed here. But one does not see any irrelevance when he has understood their background. This can be understood by an example. A teacher seeing the inattentiveness of a student in the course of the lesson might interrupt the lesson to tell him: Listen to me carefully, and then resume his speech, This sentence will certainly seem to be irrelevant to those who might be unaware of the incident and might read the lesson when it is printed and published word for word, But the one who is aware of the incident because of which this sentence was interposed, will feel satisfied that the lesson has been reproduced verbatim and nothing has been increased or decreased in it in the process of reproduction.
The explanation that we have given above of the interpolation of the parenthesis in the present context is not merely based on conjecture, but it has been explained likewise in the authentic traditions. Imam Ahmad, Bukhari, Muslim, Nasai, Tirmidhi Ibn Jarir, Tabarani, Baihaqi and other traditionists have related with authentic chains of transmitters a tradition from Abdullah bin Abbas, saying that when the Quran was revealed to the Prophet (peace be upon him), he would start repeating the words of the revelation rapidly as the Angel Gabriel recited them, fearing lest he should forget some part of it later. Thereupon, he was instructed: Do not move your tongue to remember this revelation hastily. The same thing has been related from Shabi, Ibn Zaid, Dahhak, Hasan Basri, Qatadah, Mujahid and other early commentators.
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